Hebrews 6 has proved to be a contensious passage in the history of exegesis and theology: the strong warning issued in this passage has proved to be the battleground for many soteriological debates. In this paper, I argue that the passage, interpreted within the compatibilist worldview of the Bible, holds together the same tension found elsewhere in the NT: perseverance is assured by God’s protection but dependent on man’s endurance. The author of Hebrews juxtaposes God’s sovereign protection with man’s responsible action in a warning intended to be the very means by which the stagnated Hebrews were to press on to the maturity to which God had called them.
In this paper I argue against the dispensational bifurcation of Christ’s return, which posits a rapture and then the second coming , through a close reading of three major texts (Matthew 24, 1 Thessalonians, 2 Thessalonians) and various other key texts in interation with these. I conclude that, according to the New Testament, Christ will return once for judgment and salvation in a highly visable manner, that this will be unexpected, and that this return is imminent.
In this appendix to my paper “To Love God with All One’s Heart Soul and Strength,” I examine Neibuhr’s categories of Christ and Culture, the Cultural Mandate, and various biblical motifs, arguing that Christians are called to be radically different and radically orientated towards each other in order to be an effective witness to the world around them.
In this first appendix of my paper “To Love God with All One’s Heart Soul and Strength,” I sketch the Christian worldview as best as I understand it. I briefly treat a Biblical view of metaphysics, epistemology, and ethics. My presentation is highly dependent on the work of John Frame and is very selective, only putting forth what I believe to be necessary for the main content of my paper.
I recently had to summarize my approach to education for a class; here is the paper that resulted. Using Jeff Greenman’s nine components of learning as the structural framework, I develop in this paper my own philosophy of education, employing a hypothetical school of ministry located in Vancouver to elucidate it in a concrete setting. Two Appendices follow the main paper, the first giving a brief sketch of the Christian worldview and the second presenting my approach to the relationship of Christ and culture (Christians and the World).
“Even the most casual survey of the history of modern Christian education shows plainly that Christian schools, on all levels, are little more than spruced up adaptations of the pagan schools down the block. The presuppositions, goals, objectives, methods, curricula, subject areas, materials, etc., with very little (and usually very superficial) change, have been brought over and Christianized. The trouble is that something that in all of its essentials is still at bottom fundamentally pagan cannot be transformed by Christianizing it. Paganism festooned with Christian accouterments is paganism still. Decking out Christian schools with prayer, Bible reading, a Bible course or two, Christian slogans (‘All truth is God’s truth’; ‘We must learn math for God’s glory’) will not do the trick.”